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INTRODUCIION
in such contexts. In both the works, incomprehensibility of the Heaven's deep sense to ordinary minds, fickleness and fallibility at each step of human intellect and senses, non-dependability of human reasoning based on such a weak footing in matters relating to God, religion, etc. and necessity, rather indispensability, of faith in the course of perusal of divine scriptures are emphasized. But the emphasis is in support of the Hindu Śāstras in the earlier work and in support of the Bible in the later work. Further, a good deal of the author's adverse criticism of Hindu Philosophy and Religion so prominently embodied in the later work is found forestalled and also repealed in an intelligent manner in the earlier work. It will thus appear that the Śūstralcettv.ivinirmaya, though it has apparently lost its main importance due to the author's subsequent betrayal of its original cause for alleged spiritual reasons. still retains its intellectual, historical and psychological importance for readers. By the way, in his late years N, subjected to vehement rational opposition mainly from youngmen from Engiish schools and colleges, had begun to preach that conversion should precede admission to English schools since the new system of education made Indians subsequently too much critical and averse to placing reliance on Christ's words!
1. The anthors and works cited in the sastratattvavinirnaya explicitly are:- PR HET, 3749, ja otti, yaquilar, ya or AETHITA, 41, 42, Anata, ramugit, horairard. The rest are general allusions to various branches of ancient Indian literature and systems of philosophy, to the Bible ( Hai Tiei etc. ), to the Koran ( 4990a), etc.
Shree Sudharmaswami Gyanbhandar-Umara, Surat
www.umaragyanbhandar.com
